Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Deuteronomy 34/רמב"ן על דברים ל״ד

אוַיַּרְאֵהוּ ה' אֶת כָּל הָאָרֶץ, כָּל אֶרֶץ יִשְׂרָאֵל אֲשֶׁר מֵעֵבֶר לַיַּרְדֵּן. וְאַחֲרֵי כֵן הִזְכִּיר שֶׁהֶרְאָה לוֹ אֶת גִּלְעָד עַד דָּן, וְהִנֵּה מֹשֶׁה הָיָה בְּחֶלְקוֹ שֶׁל רְאוּבֵן, וַחֲצִי הַר הַגִּלְעָד וְעָרָיו הָיָה לִבְנֵי רְאוּבֵן וְהַחֲצִי לִמְנַשֶּׁה, עַל כֵּן פֵּרוּשׁוֹ מִן הַגִּלְעָד עַד דָּן, אוֹ הָיָה גִּלְעָד בַּלְּבָנוֹן בְּאֶרֶץ יִשְׂרָאֵל, כְּדִכְתִיב (ירמיהו כב ו) גִּלְעָד אַתָּה לִי רֹאשׁ הַלְּבָנוֹן. וְהִזְכִּיר עַד דָּן, שֶׁהוּא סוֹף תְּחוּם אֶרֶץ יִשְׂרָאֵל, דִּכְתִיב (שמואל ב כד ב) שׁוּט נָא בְּכָל שִׁבְטֵי יִשְׂרָאֵל מִדָּן וְעַד בְּאֵר שֶׁבַע. וְהִזְכִּיר אֶפְרַיִם וּמְנַשֶּׁה שֶׁהָיוּ בִּצְפוֹנָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, וְאֶרֶץ יְהוּדָה שֶׁהוּא בַּדָּרוֹם, כְּדִכְתִיב (יהושע יח ה) יְהוּדָה יַעֲמֹד עַל גְּבוּלוֹ מִנֶּגֶב וּבֵית יוֹסֵף יַעַמְדוּ עַל גְּבוּלָם מִצָּפוֹן, וִיהוּדָה נָטַל כָּל דְּרוֹמָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל מִן הַיַּרְדֵּן וְעַד הַיָּם (ס"א הגדול ומנשה ואפרים כל צפונה ג"כ מן הירדן ועד הים), וְדָן נָטַל בִּצְפוֹנִית מַעֲרָבִית. וְהִזְכִּיר נַפְתָּלִי הַסָּמוּךְ לִיהוּדָה מִמִּזְרָח (שם יט לד), וְלֹא הִזְכִּיר אָשֵׁר וְיִשָּׂשכָר כִּי הָיוּ בְּתוֹךְ אֶפְרַיִם וּמְנַשֶּׁה, דִּכְתִיב (שם יז י) וּבְאָשֵׁר יִפְגְּעוּן מִצָּפוֹן וּבְיִשָּׂשכָר מִמִּזְרָח. וְלֹא הִזְכִּיר שִׁמְעוֹן, כִּי מֵחֵלֶק בְּנֵי יְהוּדָה נַחֲלַת שִׁמְעוֹן (שם יט א). וְלֹא הִזְכִּיר בִּנְיָמִין, שֶׁהָיָה גְּבוּל גּוֹרָלָם בֵּין בְּנֵי יְהוּדָה וּבֵין בְּנֵי יוֹסֵף הַנִּזְכָּרִים סָמוּךְ לָהֶם. וְהִזְכִּיר עַד הַיָּם הָאַחֲרוֹן לִזְבוּלוּן שֶׁהָיָה עַל חוֹף יַמִּים, אוֹ שֶׁהָיָה בִּכְלַל הַנֶּגֶב וְהַכִּכָּר. וְיַזְכִּיר בִּקְעַת יְרֵחוֹ בַּעֲבוּר הֱיוֹתָהּ בִּקְעָה עֲמֻקָּה וְלֹא הָיְתָה נִרְאֵית מֵרֹאשׁ הָהָר, אֲבָל הֶרְאָהוּ בְּמַעֲשֵׂה נֵס. וְהַכְּלָל שֶׁהֶרְאָהוּ כָּל נַחֲלַת יִשְׂרָאֵל, דִּכְתִיב (דברים ל"ד:ד') זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי וְגוֹ'. וּלְרַבּוֹתֵינוּ בְּסִפְרֵי (ברכה שנז) מִדְרָשִׁים בַּמְּקוֹמוֹת הָאֵלֶּה אֲשֶׁר יַזְכִּיר בַּכָּתוּב. וְטַעַם הַמַּרְאָה הַזֹּאת אֲשֶׁר הֶרְאָהוּ בַּעֲבוּר שֶׁהָיְתָה הָאָרֶץ מְלֵאָה כָּל טוּב, צְבִי לְכָל הָאֲרָצוֹת, וּמֵאֲשֶׁר הָיָה גָּלוּי לְפָנָיו רֹב הָאַהֲבָה שֶׁהָיָה מֹשֶׁה רַבֵּינוּ אוֹהֵב אֶת יִשְׂרָאֵל, שִׂמְּחוֹ בִּרְבוֹת הַטּוֹבָה בִּרְאוּת עֵינָיו:

1AND THE ETERNAL SHOWED HIM [MOSES] ALL THE LAND — all the Land of Israel beyond the Jordan [westward] — and then the verse states that He showed him even Gilead, as far as Dan. Now Moses was in the territory of Reuben, and half the hill-country of Gilead, and the cities thereof²⁸⁹ belonged to the children of Reuben,²⁸⁹ and the other half belonged to Menasheh.²⁹⁰ Therefore the verse before us must mean that [G-d showed Moses the whole Land] “from Gilead²⁹¹ — must mean “from” the Gilead onward. as far as Dan.” Or it may be that there was [a place called] Gilead in the Lebanon in the Land of Israel, as it is written, thou art Gilead unto Me, the head of Lebanon.²⁹² The verse mentions as far as Dan which is at the extremity of the border of the Land of Israel, as it is written, Go now to and fro through all the tribes of Israel, from Dan even to Beer-sheba.²⁹³ It mentions the land of Ephraim and Menasheh²⁹⁴ which were in the northern part of the Land of Israel, and the land of Judah was to the south, as it is written, Judah shall abide in his border on the south, and the house of Joseph shall abide in their border on the north,²⁹⁵ for Judah took all the south of the Land of Israel from the Jordan to the sea, and Dan took the north-west. It mentions Naphtali²⁹⁴ who was on the east, near Judah,²⁹⁶, 19:34 [in speaking of the border of Naphtali]: and it reached… to Judah at the Jordan toward the sunrise. but it does not mention Asher and Issachar, for they were among Ephraim and Menasheh, as it is written [about the borders of Ephraim and Menasheh], and they reached to Asher on the north, and to Issachar on the east.²⁹⁷ It did not mention Simeon, for their inheritance was in the midst of the inheritance of the children of Judah,²⁹⁸, 19:1. nor that of Benjamin whose border of their lot went out between the children of Judah and the children of Joseph,²⁹⁹, 18:11. already mentioned near them. It states as far as the western sea²⁹⁴ which alludes to Zebulun who dwelt at the shore of the sea,³⁰⁰ or it may be that [Zebulun] is included [in the statement that G-d showed him] the south, and the plain³⁰¹ [since the territory of Zebulun was in the plain at the sea]. It mentions the valley of Jericho³⁰¹ because it is a deep valley, not visible from the top of the mountain [where Moses stood], but G-d showed it to him miraculously. In general then He showed him the entire inheritance of Israel, as it is written, This is the Land which I swore etc.³⁰² Our Rabbis in the Sifre³⁰³ 357. have elucidated about these places mentioned in Scripture.Now, the reason for this sight which He showed him was because the Land of Israel is full of all good things,³⁰⁴ and is the beauty of all lands.³⁰⁵ And since the great love with which Moses our teacher loved Israel was manifest to Him, He made him rejoice by beholding the abundant goodness with his eyes.³⁰⁶

אאֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים, שֶׁהָיָה לִבּוֹ גַּס בּוֹ וּמְדַבֵּר אֵלָיו בְּכָל שָׁעָה וְשָׁעָה שֶׁיִּרְצֶה, כְּעִנְיָן שֶׁנֶּאֱמַר וְעַתָּה אֶעֱלֶה אֶל ה' (שמות לב ל), עִמְדוּ וְאֶשְׁמְעָה מַה יְצַוֶּה ה' לָכֶם (במדבר ט ח), לְשׁוֹן רַשִׁ"י (רש"י על דברים ל"ד:י'). וְאֵינֶנּוּ נָכוֹן, כִּי הָיָה אוֹמֵר אֲשֶׁר יָדַע אֶת הַשֵּׁם פָּנִים אֶל פָּנִים. אֲבָל הוּא מִלְּשׁוֹן וָאֵדָעֲךָ בְּשֵׁם (שמות לג יז), וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם (שם פסוק יב), יֹאמַר שֶׁלֹּא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה אֲשֶׁר גִּדְּלוֹ הַשֵּׁם לִהְיוֹת אֵלָיו פָּנִים אֶל פָּנִים בְּדִבּוּר. וְכֵן מָה אָדָם וַתֵּדָעֵהוּ (תהלים קמד ג), שֶׁתַּעֲשֶׂה לוֹ כָּבוֹד לָשׂוּם דַּעְתְּךָ עָלָיו, כְּמוֹ מָה אֱנוֹשׁ כִּי תְגַדְּלֶנּוּ (איוב ז יז). וְיִתָּכֵן כִּי בַּעֲבוּר שֶׁשְּׁנֵי אֲנָשִׁים הַמִּתְרָאִים פָּנִים אֶל פָּנִים נוֹדָעִים זֶה לָזֶה בָּרְאִיָּה הַהִיא, אָמַר יְדָעוֹ ה' פָּנִים אֶל פָּנִים, כִּי לֹא רָצָה לְהַזְכִּיר שֶׁיְּדָעוֹ מֹשֶׁה כֵּן לְכָבוֹד שֶׁל מַעְלָה. וְאַל תִּתְמַהּ בַּמֶּה שֶׁאָמַר בִּשְׁבַח מֹשֶׁה אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים, וְאָמַר (שמות לג יא) וְדִבֶּר ה' אֶל מֹשֶׁה פָּנִים אֶל פָּנִים, וּבְכָל יִשְׂרָאֵל נֶאֱמַר גַּם כֵּן (דברים ה':ד') פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם, כִּי שָׁם בֵּאֵר מִתּוֹךְ הָאֵשׁ, לוֹמַר שֶׁשָּׁמְעוּ קוֹלוֹ מִתּוֹךְ הָאֵשׁ בִּלְבַד וְלֹא רָאוּ הַפָּנִים. וְכֵן פֵּרֵשׁ (דברים ד':ל"ו) וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ. וְעַל דֶּרֶךְ הָאֱמֶת שֶׁיְּדָעוֹ הַשֵּׁם פָּנִים אֶל פָּנִים לְדָבְקָה בּוֹ בְּעֵת שֶׁתָּבוֹא הָרוּחַ בְּמֹשֶׁה רַבֵּינוּ, וְכֵן הָיָה בְּעֵת מַתַּן תּוֹרָה, אֲבָל לֹא הִשִּׂיגוּ הֵם אֶלָּא לְקוֹל מִתּוֹךְ הָאֵשׁ, וְהִנֵּה בֵּאֵר שֶׁכָּל נְבוּאוֹתָיו שֶׁל מֹשֶׁה כְּיוֹם מַתַּן תּוֹרָה, וּשְׁאָר הַנְּבִיאִים הָיְתָה עֲלֵיהֶם יַד ה', וְהָבֵן זֶה:

1WHOM THE ETERNAL KNEW FACE TO FACE. “[This means] that Moses’ heart was familiar with Him and he spoke with Him whenever he wished, as it is stated, and now I will go up unto the Eternal;³⁰⁷ Stay ye, that I may hear what the Eternal will command concerning you.”³⁰⁸ This is Rashi’s language. But it is not correct, for in that case [if the verse extols Moses’ familiarity with G-d] it should have said, “who knew the Eternal face to face.” Rather, this is similar to the expressions: and I know thee by name;³⁰⁹ Yet Thou hast said: I know thee by name.³¹⁰, Verse 12. The verse thus states that there hath not arisen a prophet since in Israel whom G-d so exalted as to communicate with him face to face. Similarly, Eternal, what is man that ‘vateida’eihu’³¹¹ means “that You should bestow honor upon him by giving heed to him,” like What is man, that Thou shouldest magnify him?³¹² It is possible that [this is the intent of the verse]: because when two persons see one another face to face, they become acquainted with each other through that meeting, Scripture therefore says whom the Eternal knew face to face [indicating that G-d and Moses were like two people who know one another well; however, Scripture said only that G-d knew Moses, not vice-versa], since out of respect to the Most Exalted it did not want to mention that Moses also knew Him that way. Now, do not be surprised that Scripture speaks in praise of Moses saying, Whom the Eternal knew face to face, and it also states, And the Eternal spoke unto Moses face to face,³¹³ and with reference to all Israel it is likewise stated [the very same praise], The Eternal spoke with you face to face!³¹⁴ For there [in the case of all Israel] he explained out of the midst of the fire,³¹⁴ meaning to say that they heard His voice out of the midst of the fire only, and they did not actually see His Presence. Similarly he explained, and upon earth He made thee to see His great fire, and thou didst hear His words out of the midst of the fire.³¹⁵, 4:36.And by way of the Truth, [the mystic teachings of the Cabala], the verse here states that G-d knew Moses face to face [to a degree that it was possible] to cleave to Him whenever the spirit³¹⁶ came upon Moses our teacher. It was so at the time of the Giving of the Torah, but the people perceived only the Voice out of the midst of the fire.³¹⁷ Thus Scripture explained that all prophecies of Moses were as on the day that the Torah was given, while the rest of the prophets had the hand of the Eternal upon them.³¹⁸ Understand this.

אוְטַעַם לְכָל הָאֹתֹת, דָּבֵק עִם וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה לְכָל הָאֹתוֹת, אוֹ יֹאמַר שֶׁיְּדָעוֹ הַשֵּׁם פָּנִים אֶל פָּנִים בְּאוֹתוֹת וּבְמוֹפְתִים שֶׁכֻּלָּם נַעֲשׂוּ בִּשְׁמוֹ הַגָּדוֹל, כְּמוֹ שֶׁאָמַר (דברים ד':ל"ז) וַיּוֹצִאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדֹל. וּכְבָר פֵּרַשְׁתִּי (רמב"ן על דברים י"ג:ב') כִּי הָאֹתוֹת הֵם הַדְּבָרִים שֶׁהִזְהִיר בָּהֶם בַּתְּחִלָּה, כְּמוֹ לְמָחָר יִהְיֶה הָאֹת הַזֶּה (שמות ח יט), וְיֹאמַר עַל כָּל הַדָּבָר שֶׁיַּקְדִּים הַנָּבִיא לֵאמֹר כֵּן יָבוֹא וְיֶאֱתֶה לֶעָתִיד, וְהַמּוֹפְתִים הֵם הַדְּבָרִים שֶׁיֵּעָשׂוּ בְּשִׁנּוּי הַתּוֹלָדוֹת, כְּמוֹ הַמַּטֶּה אֲשֶׁר נֶהְפַּךְ לְנָחָשׁ (שם ז ט). וְהִנֵּה גַּם לִשְׁאָר הַנְּבִיאִים נַעֲשׂוּ אוֹתוֹת וּמוֹפְתִים, כְּאֵלִיָּהוּ וֶאֱלִישָׁע שֶׁעָשׂוּ מוֹפְתִים רַבִּים, אֲבָל הַהַפְלָגָה לְמֹשֶׁה רַבֵּינוּ בָּהֶם אָמְרוּ בַּמִּדְרָשׁ, כָּל הַנְּבִיאִים כֻּלָּם הָיוּ עוֹשִׂים נִסִּים עַל יְדֵי תְּפִלָּה, כַּחַמָּה לִיהוֹשֻׁעַ, וּבֶן הַצָּרְפִית, וַעֲצִירַת גְּשָׁמִים לְאֵלִיָּהוּ, וּבֶן הַשּׁוּנַמִּית לֶאֱלִישָׁע, אֲבָל מֹשֶׁה מִיָּד הָיָה עוֹשֶׂה. וְאֵין הַמִּדְרָשׁ הַזֶּה בָּרוּר. וְהָרַב אָמַר בְּמוֹרֶה הַנְּבֻכִים (ב לה), כִּי הַהַפְלָגָה לְמֹשֶׁה רַבֵּינוּ הוּא מָה שֶׁאָמַר לְפַרְעֹה לְכָל עֲבָדָיו וּלְכָל אַרְצוֹ וּלְעֵינֵי כָּל יִשְׂרָאֵל, כִּי הָיוּ לְעֵינֵי הַחוֹלְקִים עָלָיו וְהַמַּסְכִּימִים עִמּוֹ, אֲבָל שְׁאָר הַנְּבִיאִים יַעֲשׂוּ אוֹתָם לִיחִידִים מִבְּנֵי אָדָם, כְּעִנְיָן שֶׁנֶּאֱמַר (מלכים ב ח ד) סַפְּרָה נָּא לִי אֵת כָּל הַגְּדֹלוֹת אֲשֶׁר עָשָׂה אֱלִישָׁע. וְאֵינֶנּוּ נָכוֹן בְּעֵינַי, כִּי עֲצִירַת הַגְּשָׁמִים לְאֵלִיָּהוּ הָעֲצִירָה וְהַבִּיאָה נִתְפַּרְסְמוּ מְאֹד, וְגַם הָיָה בִּגְזֵרָה מִמֶּנּוּ, חַי ה' אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי (מלכים א יז א), וּבְהִמָּשֵׁךְ הָעִנְיַן שָׁלֹשׁ שָׁנִים נִתְגַּלָּה מְאֹד וּבַגּוֹיִם נִשְׁמָע, וּכְתִיב אִם יֶשׁ גּוֹי וּמַמְלָכָה אֲשֶׁר לֹא שָׁלַח אֲדֹנִי וְגוֹ', וְסוֹף הָעִנְיָן הַהוּא מְגֻלֶּה וּמְפֻרְסָם לַחוֹלְקִים עָלָיו וְלַמַּסְכִּימִים עִמּוֹ בְּמַעֲמָד אֶחָד, דִּכְתִיב (שם פסוק יט) שְׁלַח קְבֹץ אֵלַי אֶת כָּל יִשְׂרָאֵל אֶל הַר הַכַּרְמֶל וְאֶת נְבִיאֵי הַבַּעַל אַרְבַּע מֵאוֹת וְגוֹ'. וְכֵן עֲמִידַת הַשֶּׁמֶשׁ לִיהוֹשֻׁעַ הָיָה בֶּאֱמֶת לְעֵינֵי כָּל יִשְׂרָאֵל, וְרָאוּ אוֹתָהּ כָּל מַלְכֵי כְּנַעַן הַנִּלְחָמִים בּוֹ וְהַנִּשְׁאָרִים, וְרַבּוֹתֵינוּ (ב"ר ו יד) יַזְכִּירוּ כֵּן שֶׁרָאוּ אוֹתָם מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְהַכָּתוּב מַפְלִיג בּוֹ מְאֹד (יהושע י יד) וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ ה' בְּקוֹל אִישׁ. וּבִקְרִיעַת הַיַּרְדֵּן וּבִקְרִיעַת יַם סוּף לֹא נַעֲשָׂה לִיחִידִים רַק לְכָל יִשְׂרָאֵל, וְכָתוּב בָּהּ עוֹד (שם ה א) וַיְהִי כִשְׁמֹעַ כָּל מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה וְכָל מַלְכֵי הַכְּנַעֲנִי אֲשֶׁר הוֹבִישׁ ה' אֶת מֵי הַיַּרְדֵּן. אֲבָל לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא הַכֹּל קָשׁוּר וּמְחֻבָּר, יֹאמַר שֶׁלֹּא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה אֲשֶׁר יְדָעוֹ הַשֵּׁם פָּנִים אֶל פָּנִים וְלַעֲשׂוֹת אוֹתוֹת וּמוֹפְתִים בְּיָד חֲזָקָה וּמוֹרָא גָּדוֹל כְּמֹשֶׁה, וְאִם עָשׂוּ מִקְצָת מֵהֶם לֹא הִגִּיעוּ לְרֻבָּם וְלֹא לַמַּעֲלָה הַגְּדוֹלָה שֶׁבָּהֶם, כִּי לֹא הָיָה כְּיוֹם סִינַי לְפָנָיו וְאַחֲרָיו, וְכֵן לֹא הִגִּיעוּ אוֹתוֹת הַנְּבִיאִים לַזְּמַן הַגָּדוֹל אֲשֶׁר הִגִּיעַ הוּא עָלָיו הַשָּׁלוֹם, כִּי אוֹת הַמָּן תְּמִידִי אַרְבָּעִים שָׁנָה, וְעַמּוּד הָאֵשׁ וְהֶעָנָן גַּם הַבְּאֵר וְהַשְּׂלָו עַל דַּעַת רַבּוֹתֵינוּ (תענית ט), וְלֶכְתָּם בַּמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין מָיִם וְלֹא חָסְרוּ דָּבָר. וְעַל דֶּרֶךְ הָאֱמֶת יֹאמַר כִּי אוֹתוֹתָיו וּמוֹפְתָיו שֶׁל מֹשֶׁה הָיוּ פָּנִים אֶל פָּנִים, כְּמוֹ שֶׁפֵּרַשְׁתִּי (רמב"ן על דברים ל"ד:י'):

1IN ALL THE SIGNS. This is connected with the [preceding] verse, And there hath not arisen a prophet since in Israel — in all the signs etc. Or the verse may be stating that the Eternal knew Moses face to face through the signs and wonders as they were all done with His Great Name [i.e., the Tetragrammaton], just as he said, and He brought thee out with His Presence, with His great power.³¹⁹Now, I have already explained³²⁰, 4:32 and 13:2. that signs are the matters about which Moses warned [the Egyptians] before they took place, such as, by tomorrow shall this sign be,³²¹ and the term is used for any phenomenon which the prophet forecasts saying, “Thus will it come and happen in the future.” Wonders imply a change in the natural order, such as the rod which was turned to a serpent.³²², 7:15. Now, signs and wonders were also performed for the rest of the prophets, such as Elijah and Elisha who brought about many wonders [why is then the special significance attached to the signs and wonders of Moses]! However, the distinction of those [signs and wonders] of Moses our teacher is explained by the Rabbis in the Midrash:³²³ “All the prophets wrought miracles through prayer, such as the [halting of the] sun for Joshua,³²⁴ etc. (Joshua 10:12), which R’dak interprets as “prayed.” and [the revival of] the Zarephathite woman’s son,³²⁵ and the withholding of the rain by Elijah,³²⁶, Verse 1. and the [revival of the] Shunammite woman’s son by Elisha.³²⁷ But Moses performed [signs and miracles] immediately [without prayer].” Yet this Midrash is not clear.And the Rabbi [Moshe ben Maimon] stated in Moreh Nebuchim³²⁸ that “the distinction of Moses our teacher was that he spoke [publicly] to Pharaoh, and to all his servants, and to all his land,³²⁹ and in the sight of all Israel,³³⁰ for they [his signs and wonders] were in full view of his opponents and his followers. The rest of the prophets, however, performed them [the signs and wonders] in the presence of a few individuals, as it is said, Tell me, I pray thee, all the great things that Elisha had done.”³³¹ indicates that they were not performed publicly in the presence of friend and enemy. But this does not appear to me to be correct [for the following reasons]: The withholding of the rain by Elijah — both the cessation and the coming³³² — were very much publicized. It [the cessation of rain] was by his [Elijah’s] decree [rather than through prayer] as it is said, As the Eternal, the G-d of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.³²⁶, Verse 1. And during its three year duration, the matter became very well known,³³³ and heard among the nations for it is written, there is no nation or kingdom, whither my lord [Ahab] hath not sent to seek thee etc.³³⁴, 18:10. And the climax of the affair occurred publicly in the presence of his opponents and his followers at one assembly, as it is written, Now therefore send, and gather to me all Israel unto Mount Carmel, and the prophets of Baal four hundred and fifty etc.³³⁵, Verse 19. So, too, the halting of the sun for Joshua was certainly in view of all Israel,³³⁶ (Joshua 10:12) and it does not specify “in the sight of ‘all’ Israel” as in the case of Moses — nevertheless Ramban points out that the very nature of the miracle dictates that it occurred “in view of all Israel,” etc. and all the kings of Canaan saw it — those who fought against him [on that day] as well as the remaining ones. Our Rabbis also mention that people saw it from one end of the earth to the other.³³⁷ Scripture also lauds it exceedingly, saying, And there was no day like that before it or after it, that the Eternal hearkened to the voice of a man.³³⁸ The splitting of the Jordan, like the splitting of the Red Sea, was not done for individuals, but for all Israel, and furthermore it is written, And it came to pass, when all the kings of the Amorites, that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, heard that the Eternal had dried up the waters of the Jordan.³³⁹, 5:1.But in line with the simple meaning of Scripture it is all tied and connected [with the preceding verse, And there hath not arisen a prophet since in Israel like unto Moses etc.], Scripture stating that no prophet has ever appeared in Israel like Moses whom the Eternal knew face to face and to perform signs and wonders with a mighty hand and great terror like Moses. If they brought about some of them [the signs and the wonders], they did not approach the number or great distinction of those [performed by Moses], for there was never a day like Sinai, before it or after it. So, also, the signs of the prophets did not extend for as long a period as did those of Moses, peace be upon him — for the sign of the manna continued steadily for forty years,³⁴⁰ as did the pillar of fire and the cloud,³⁴¹, 13:21. and, in the opinion of our Rabbis, so did the well,³⁴² and the quail.³⁴³ And their walking through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water,³⁴⁴ and yet they lacked nothing.³⁴⁵, 2:7.By way of the Truth, [the mystic teachings of the Cabala], the verse is stating that the signs and wonders of Moses were done face to face, as I have explained.³⁴⁶

אוּלְכֹל הַיָּד הַחֲזָקָה, קְרִיעַת יַם סוּף, שֶׁנֶּאֱמַר בּוֹ (שמות יד לא) וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה. וּלְכֹל הַמּוֹרָא הַגָּדוֹל, מַעֲמַד הַר סִינַי, שֶׁנֶּאֱמַר בּוֹ (שם כ כ) לְבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם. וּלְפִיכָךְ הִזְכִּיר בְּאֵלּוּ שֶׁנַּעֲשׂוּ לְעֵינֵי כָּל יִשְׂרָאֵל, שֶׁכְּבָר הִזְכִּיר כָּל הַנַּעֲשֶׂה לְפַרְעֹה וּלְכָל עֲבָדָיו וּלְכָל אַרְצוֹ. וּבְסִפְרֵי (בסופו), וּלְכֹל הַיָּד הַחֲזָקָה, זוֹ מַכַּת בְּכוֹרוֹת, שֶׁנֶּאֱמַר בּוֹ (שמות ו א) כִּי בְיָד חֲזָקָה יְשַׁלְּחֵם. וּלְכֹל הַמּוֹרָא הַגָּדוֹל, זוֹ קְרִיעַת יַם סוּף. ד"א וּלְכֹל הַמּוֹרָא הַגָּדוֹל, זוֹ מַתַּן תּוֹרָה. וְעַל דֶּרֶךְ הָאֱמֶת, הַיָּד הַחֲזָקָה זוֹ מִדַּת הַדִּין, כִּלְשׁוֹן הָיְתָה עָלַי יַד ה' (יחזקאל לז א שם מ א), וְכֵן כִּי יַד ה' עָשְׂתָה זֹּאת (ישעיהו מא כ), וְלָכֵן יֹאמְרוּ בַּמִּשְׁפָּט (רות א יג) כִּי יָצְאָה בִּי יַד ה'. וְהַמּוֹרָא הַגָּדוֹל, מִדַּת הָרַחֲמִים, כְּעִנְיָן שֶׁכָּתוּב (ישעיהו ח יג), אֹתוֹ תַקְדִּישׁוּ וְהוּא מוֹרַאֲכֶם. וְלָזֶה מִתְכַּוְּנִים בְּסִפְרֵי בְּמַכַּת בְּכוֹרוֹת וּבִקְרִיעַת יַם סוּף, כִּי כָּתוּב בָּם (שם סג יד) לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת:

1AND IN ALL THE MIGHTY HAND. This alludes to the division of the Red Sea concerning which it is said, And Israel saw the great hand.³⁴⁷ AND IN ALL THE GREAT TERROR. This is a reference to the Revelation³⁴⁸) at Mount Sinai.” See Vol. II, p. 251, Note 17. concerning which it is stated and that His fear may be before you.³⁴⁹ He mentioned concerning these [two events] that they were done in the sight of all Israel, because he had already referred to all that was done to Pharaoh, and to all his servants, and to all his land.³⁵⁰ And in the Sifre it is stated:³⁵¹. “And in all the mighty hand — this refers to the smiting of the firstborn, about which it is said, for by a mighty hand shall he send them away.³⁵² And in all the great terror — this alludes to the division of the Red Sea. Another interpretation: And in all the great terror — this is the Giving of the Torah.”And by way of the Truth, [the mystic teachings of the Cabala], the mighty hand is the attribute of justice, similar to the expressions: the hand of the Eternal was upon me;³⁵³ for the hand of the Eternal hath wrought this.³⁵⁴ Therefore it is said with reference to [His] judgment, for the hand of the Eternal is gone forth against me.³⁵⁵ And the great terror is the attribute of mercy, similar to what is written, Him shall ye sanctify, and let Him be your fear.³⁵⁶ The Rabbis in the Sifre³⁵¹. meant this when referring to the smiting of the firstborn [which was done by the mighty hand, alluding to the attribute of justice] and the division of the Red Sea [which is alluded to in the phrase and in all the great terror referring to the attribute of mercy], for concerning them it is written, to make Thyself a Glorious Name.³⁵⁷, 63:14. The rescue of Israel at the Red Sea displayed G-d’s mercy to His people just as the retributive punishment upon the Egyptian firstborn manifested His justice. Both were to make Him a glorious Name.

בוְטַעַם אֲשֶׁר עָשָׂה מֹשֶׁה, שֶׁהֵכִין וְהֶרְאָה זֶה לְעֵינֵי כָל הָעָם, כִּלְשׁוֹן וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן (בראשית יב ה), וַיְמַהֵר לַעֲשׂוֹת אוֹתוֹ (שם יח ז), לַעֲשׂוֹת אֶת יוֹם הַשַּׁבָּת (דברים ה':ט"ו), כִּי מֹשֶׁה לֹא עָשָׂה הַיָּד הַחֲזָקָה וְהַמּוֹרָא הַגָּדוֹל, רַק הֵכִין אוֹתָם וּבַעֲבוּרוֹ נַעֲשׂוּ לְעֵינֵי כָּל יִשְׂרָאֵל:

2WHICH MOSES ‘ASAH’ (WROUGHT) — for he prepared and displayed it in the sight of all the people. It is similar to the expressions: and the souls that they ‘asu’ (made) in Haran;³⁵⁸, i.e., which Abraham and Sarah brought beneath the sheltering wings of the Divine Presence.” (Rashi). and he hastened ‘la’asoth’ (to make) it;³⁵⁹, 18:7. Make, i.e., the servant “dressed” the meat. ‘la’asoth’ (to make) the Sabbath-day.³⁶⁰, i.e., to “keep” the Sabbath. For Moses did not make the mighty hand and the great terror, he merely arranged [that they be displayed by G-d], and for His sake they were wrought in the sight of all Israel.

גנִשְׁלְמוּ חֲמִשָּׁה הַסְּפָרִים הָאֵל, אֲשֶׁר קָצְרָה בָּהֶם חָכְמַת אָגוּר וְאִיתִיאֵל, וְאַלְפֵי בְּרָכוֹת וְהוֹדָאוֹת לָאֵל, אֲשֶׁר גְּמָלַנִי כְּרַחֲמָיו וּכְרֹב חֲסָדָיו וַיָּבֵא אֲשֶׁר לְבָבִי שׁוֹאֵל, וְהוּא לְמַעַן שְׁמוֹ יוֹאֵל, וּבָא לְצִיּוֹן גּוֹאֵל, בִּמְהֵרָה בְּיָמֵינוּ יַעֲמֹד מִיכָאֵל, לִבְנוֹת הַבַּיִת וְהָאֲרִיאֵל, וִיקַיֵּם מִקְרָא שֶׁכָּתוּב עַל יְדֵי יְחֶזְקֵאל (לז כח), וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי הַשֵּׁם מְקַדֵּשׁ אֶת יִשְׂרָאֵל, בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם. וּבָרוּךְ ה' אֱלֹהֵי יִשְׂרָאֵל, מִן הָעוֹלָם וְעַד הָעוֹלָם:

3Completed are these five books [of the Torah],In which the wisdom of Agur and Ithiel³⁶¹ was little.And thousands of blessings to G-d,Who hath bestowed on me according to His compassions,And according to the multitude of His mercies,³⁶²And bring him whom my heart requests,And He for His Name’s sake consent thereto,And a redeemer will come to Zion!³⁶³, 59:20.Speedily in our days-may Michael stand up,³⁶⁴To build the House [of G-d] and the Ariel,³⁶⁵ is a reference to the altar.And fulfill the verse written by Ezekiel,And the nations shall know,That I am the Eternal that sanctify Israel,When My Sanctuary shall be in the midst of them, forever.³⁶⁶

דמָצָאתִי בְּמִדְרַשׁ מִשְׁלֵי, בְּשָׁעָה שֶׁבִּקְשׁוּ סַנְהֶדְרִין לִמְנוֹת שְׁלֹמֹה עִם שְׁלֹשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת, עָמְדָה שְׁכִינָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמְרָה, רִבּוֹנוֹ שֶׁל עוֹלָם, חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ וְכוּ' (משלי כב כט). וּבַגְּמָרָא דִּידַן בְּפֶרֶק חֵלֶק, בָּאתָה דְּמוּת דְּיוֹקְנוֹ שֶׁל אָבִיו וְנִשְׁטְחָה לִפְנֵיהֶם וְכוּ', וּבַיְּרוּשַׁלְמִי, בָּא דָּוִד וְנִשְׁתַּטֵּחַ לִפְנֵיהֶם. וְכֻלָּם לְדָבָר אֶחָד נִתְכַּוְּנוּ, לוֹמַר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹצֵא וּבָא לוֹ מִמִּדָּה לְמִדָּה, יוֹצֵא מִמִּדַּת הַדִּין וּבָא לוֹ לְמִדַּת רַחֲמִים, וְהִיא מִדָּתוֹ שֶׁל דָּוִד, כְּמוֹ שֶׁאָמְרוּ בְּקִדּוּשׁ הַחֹדֶשׁ דָּוִד מֶלֶךְ יִשְׂרָאֵל חַי וְקַיָּם. וְהַמַּשְׂכִּיל יָבִין:

4And blessed be the Eternal, the G-d of Israel,From everlasting even to everlasting.³⁶⁷I have found³⁶⁸” he proceeds now in a concluding note to refer to the approaching time of redemption when “G-d will go forth from attribute to attribute — from the attribute of justice to that of mercy to hasten the redemption.” in Midrash Mishlei the following text:³⁶⁹ “When the Sanhedrin wanted to count Solomon among the three kings and four commoners [that have no share in the World to Come],³⁷⁰ the Divine Glory stood up before the Holy One, blessed be He, and said: ‘Sovereign of the universe! Seest thou a man diligent in his work? he shall stand before kings etc.’”³⁷¹ [in the World to Come] and he shall not stand before mean men [together with those who have no share in the World to Come]. (Rashi Sanhedrin 104b). And in our Gemara, in Chapter Cheilek³⁷² [the same text is stated in the following way]: “A vision of [Solomon’s] father’s face appeared and prostrated itself before [the members of the Sanhedrin] etc.” And in the Yerushalmi it is stated:³⁷³ “David came and prostrated himself before them.” All these texts mean to express the same thought, namely, that the Holy One, blessed be He, “cometh forth and goeth forth from attribute to attribute; He cometh forth from the attribute of justice, and goeth to the attribute of mercy,”³⁷⁴ this being “the attribute of David,” just as the Rabbis have said with reference to the sanctification of the moon, “David king of Israel ever lives.”³⁷⁵ The student learned [in the mysteries of the Torah] will understand.